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scraps/1Tim_1_12-1Tim_1_17.html

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 <p class="tab-1">(3.) The mercy which Paul found with God, notwithstanding his great wickedness before his conversion, he speaks of,</p>
 <p class="tab-1">[1.] For the encouragement of others to repent and believe (<a class="bibleref" title="1Tim.1.16" href="/passage/?search=1Tim.1.16">1 Tim. 1:16</a>): <i>For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to those who should hereafter believe</i>. It was an instance of the long-suffering of Christ that he would bear so much with one who had been so very provoking; and it was designed for a pattern to all others, that the greatest sinners might not despair of mercy with God. Note here, <i>First</i>, Our apostle was one of the first great sinners converted to Christianity. <i>Secondly</i>, He was converted, and obtained mercy, for the sake of others as well as of himself; he was a pattern to others. <i>Thirdly</i>, The Lord Jesus Christ shows great long-suffering in the conversion of great sinners. <i>Fourthly</i>, Those who obtain mercy believe on the Lord Jesus Christ; for without faith it is impossible to please God, <a class="bibleref" title="Heb.11.6" href="/passage/?search=Heb.11.6">Heb. 11:6</a>. <i>Fifthly</i>, Those who believe on Christ believe on him to life everlasting; they believe to the saving of the soul, <a class="bibleref" title="Heb.10.39" href="/passage/?search=Heb.10.39">Heb. 10:39</a>.</p>
 <p class="tab-1">[2.] He mentions it to the glory of God having spoken of the mercy he had found with God, he could not go on with his letter without inserting a thankful acknowledgment of God’s goodness to him: <i>Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory for ever and ever. Amen</i>. Observe, <i>First</i>, That grace which we have the comfort of God must have the glory of. Those who are sensible of their obligations to the mercy and grace of God will have their hearts enlarged in his praise. Here is praise ascribed to him, as <i>the King eternal, immortal, invisible. Secondly</i>, When we have found God good we must not forget to pronounce him great; and his kind thoughts of us must not at all abate our high thoughts of him, but rather increase them. God had taken particular cognizance of Paul, and shown him mercy, and taken him into communion with himself, and yet he calls him the King eternal, etc. God’s gracious dealings with us should fill us with admiration of his glorious attributes. He is eternal, without beginning of days, or end of life, or change of time. He is the Ancient of days, <a class="bibleref" title="Dan.7.9" href="/passage/?search=Dan.7.9">Dan. 7:9</a>. He is immortal, and the original of immortality; he only has immortality (<a class="bibleref" title="1Tim.6.16" href="/passage/?search=1Tim.6.16">1 Tim. 6:16</a>), for he cannot die. He is invisible, for he cannot be seen with mortal eyes, dwelling in the light to which no man can approach, whom no man hath seen nor can see, <a class="bibleref" title="1Tim.6.16" href="/passage/?search=1Tim.6.16">1 Tim. 6:16</a>. He is <i>the only wise God</i> (<a class="bibleref" title="Jude.1.25" href="/passage/?search=Jude.1.25">Jude 1:25</a>); he only is infinitely wise, and the fountain of all wisdom. “<i>To him be glory for ever and ever</i>,” or, “Let me be for ever employed in giving honour and glory to him, as the thousands of thousands do,” <a class="bibleref" title="Rev.5.12,Rev.5.13" href="/passage/?search=Rev.5.12,Rev.5.13"><span class="bibleref" title="Rev.5.12">Rev. 5:12</span>, <span class="bibleref" title="Rev.5.13">13</span></a>.</p>
-<p class="tab-1">Here is the charge he gives to Timothy to proceed in his work with resolution, <a class="bibleref" title="1Tim.1.18" href="/passage/?search=1Tim.1.18">1 Tim. 1:18</a>. Observe here, The gospel is a charge committed to the ministers of it; it is committed to their trust, to see that it be duly applied according to the intent and meaning of it, and the design of its great Author. It seems, there had been prophecies before concerning Timothy, that he should be taken into the ministry, and should prove eminent in the work of the ministry; this encouraged Paul to commit this charge to him. Observe, 1. The ministry is a warfare, it is a good warfare against sin and Satan: and under the banner of the Lord Jesus, who is the Captain of our salvation (<a class="bibleref" title="Heb.2.10" href="/passage/?search=Heb.2.10">Heb. 2:10</a>), and in his cause, and against his enemies, ministers are in a particular manner engaged. 2. Ministers must war this good warfare, must execute their office diligently and courageously, notwithstanding oppositions and discouragements. 3. The prophecies which went before concerning Timothy are here mentioned as a motive to stir him up to a vigorous and conscientious discharge of his duty; so the good hopes that others have entertained concerning us should excite us to our duty: <i>That thou by them mightest war a good warfare</i>. 4. We must hold both faith and a good conscience: <i>Holding faith and a good conscience</i>, <a class="bibleref" title="1Tim.1.19" href="/passage/?search=1Tim.1.19">1 Tim. 1:19</a>. Those that put away a good conscience will soon make shipwreck of faith. Let us live up to the directions of a renewed enlightened conscience, and keep conscience void of offence (<a class="bibleref" title="Acts.24.16" href="/passage/?search=Acts.24.16">Acts 24:16</a>), a conscience not debauched by any vice or sin, and this will be a means of preserving us sound in the faith; we must look to the one as well a the other, for the mystery of the faith must be held in a pure conscience, <a class="bibleref" title="1Tim.3.9" href="/passage/?search=1Tim.3.9">1 Tim. 3:9</a>. As for those who had made shipwreck of the faith, he specifies two, <i>Hymeneus and Alexander</i>, who had made a profession of the Christian religion, but had quitted that profession; and Paul had delivered them to Satan, had declared them to belong to the kingdom of Satan, and, as some think, had, by an extraordinary power, delivered them to be terrified or tormented by Satan, <i>that they might learn not to blaspheme</i> not to contradict or revile the doctrine of Christ and the good ways of the Lord. Observe, The primary design of the highest censure in the primitive church was to prevent further sin and to reclaim the sinner. In this case it was for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, <a class="bibleref" title="1Cor.5.5" href="/passage/?search=1Cor.5.5">1 Cor. 5:5</a>. Observe, (1.) Those who love the service and work of Satan are justly delivered over to the power of Satan: <i>Whom I have delivered over to Satan</i>. (2.) God can, if he please, work by contraries: Hymeneus and Alexander are delivered to Satan, that they may learn not to blaspheme, when one would rather think they would learn of Satan to blaspheme the more. (3.) Those who have put away a good conscience, and made shipwreck of faith, will not stick at any thing, blasphemy not excepted. (4.) Therefore let us hold faith and a good conscience, if we would keep clear of blasphemy; for, if we once let go our hold of these, we do not know where we shall stop.</p>

scraps/1Tim_1_18-1Tim_1_20.html

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+<p class="tab-1">Here is the charge he gives to Timothy to proceed in his work with resolution, <a class="bibleref" title="1Tim.1.18" href="/passage/?search=1Tim.1.18">1 Tim. 1:18</a>. Observe here, The gospel is a charge committed to the ministers of it; it is committed to their trust, to see that it be duly applied according to the intent and meaning of it, and the design of its great Author. It seems, there had been prophecies before concerning Timothy, that he should be taken into the ministry, and should prove eminent in the work of the ministry; this encouraged Paul to commit this charge to him. Observe, 1. The ministry is a warfare, it is a good warfare against sin and Satan: and under the banner of the Lord Jesus, who is the Captain of our salvation (<a class="bibleref" title="Heb.2.10" href="/passage/?search=Heb.2.10">Heb. 2:10</a>), and in his cause, and against his enemies, ministers are in a particular manner engaged. 2. Ministers must war this good warfare, must execute their office diligently and courageously, notwithstanding oppositions and discouragements. 3. The prophecies which went before concerning Timothy are here mentioned as a motive to stir him up to a vigorous and conscientious discharge of his duty; so the good hopes that others have entertained concerning us should excite us to our duty: <i>That thou by them mightest war a good warfare</i>. 4. We must hold both faith and a good conscience: <i>Holding faith and a good conscience</i>, <a class="bibleref" title="1Tim.1.19" href="/passage/?search=1Tim.1.19">1 Tim. 1:19</a>. Those that put away a good conscience will soon make shipwreck of faith. Let us live up to the directions of a renewed enlightened conscience, and keep conscience void of offence (<a class="bibleref" title="Acts.24.16" href="/passage/?search=Acts.24.16">Acts 24:16</a>), a conscience not debauched by any vice or sin, and this will be a means of preserving us sound in the faith; we must look to the one as well a the other, for the mystery of the faith must be held in a pure conscience, <a class="bibleref" title="1Tim.3.9" href="/passage/?search=1Tim.3.9">1 Tim. 3:9</a>. As for those who had made shipwreck of the faith, he specifies two, <i>Hymeneus and Alexander</i>, who had made a profession of the Christian religion, but had quitted that profession; and Paul had delivered them to Satan, had declared them to belong to the kingdom of Satan, and, as some think, had, by an extraordinary power, delivered them to be terrified or tormented by Satan, <i>that they might learn not to blaspheme</i> not to contradict or revile the doctrine of Christ and the good ways of the Lord. Observe, The primary design of the highest censure in the primitive church was to prevent further sin and to reclaim the sinner. In this case it was for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus, <a class="bibleref" title="1Cor.5.5" href="/passage/?search=1Cor.5.5">1 Cor. 5:5</a>. Observe, (1.) Those who love the service and work of Satan are justly delivered over to the power of Satan: <i>Whom I have delivered over to Satan</i>. (2.) God can, if he please, work by contraries: Hymeneus and Alexander are delivered to Satan, that they may learn not to blaspheme, when one would rather think they would learn of Satan to blaspheme the more. (3.) Those who have put away a good conscience, and made shipwreck of faith, will not stick at any thing, blasphemy not excepted. (4.) Therefore let us hold faith and a good conscience, if we would keep clear of blasphemy; for, if we once let go our hold of these, we do not know where we shall stop.</p>

scraps/Mark_3_22-Mark_3_30.html

@@ -1,7 +1,2 @@
-<p>I. Here is, The impudent impious brand which the scribes fastened upon Christ’s casting out devils, that they might evade and invalidate the conviction of it, and have a poor excuse for not yielding to it. These <i>scribes came down from Jerusalem</i>, <a class="bibleref" title="Mark.3.22" href="/passage/?search=Mark.3.22">Mark 3:22</a>. It should seem they came this long journey on purpose to hinder the progress of the doctrine of Christ; such pains did they take to do mischief; and, coming from Jerusalem, where were the most polite and learned scribes, and where they had opportunity of <i>consulting</i> together <i>against the Lord and his Anointed</i>, they were in the greater capacity to do mischief; the reputation of scribes from Jerusalem would have an influence not only upon the <i>country people</i>, but upon the <i>country scribes</i>; they had never thought of this base suggestion concerning Christ’s miracles till the <i>scribes from</i> Jerusalem put it into their heads. They could not deny but that he cast out devils, which plainly bespoke him sent of God; but they insinuated that <i>he had Beelzebub</i> on his side, was in league with him, and by <i>the prince of the devils cast out devils</i>. There is a trick in the case; Satan is not <i>cast out</i>, he only <i>goes out</i> by consent. There was nothing in the manner of Christ’s <i>casting out devils</i>, that gave any cause to suspect this; he did it <i>as one having authority</i>; but so they will have it, who resolve not to believe him.</p>
-<p class="tab-1">II. The rational answer which Christ gave to this objection, demonstrating the absurdity of it.</p>
-<p class="tab-1">1. Satan is so <i>subtle</i>, that he will never voluntarily quit his possession; <i>If Satan cast out Satan, his kingdom is divided against itself</i>, and it <i>cannot stand</i>, <a class="bibleref" title="Mark.3.23-Mark.3.26" href="/passage/?search=Mark.3.23-Mark.3.26">Mark 3:23-26</a>. He <i>called them to him</i>, as one desirous they should be convinced; he treated them with all the freedom, friendliness, and familiarity that could be; he vouchsafed to reason the case with them, <i>that every mouth may be stopped</i>. It was plain that the doctrine of Christ <i>made war</i> upon the devil’s kingdom, and had a direct tendency to break his power, and crush his interest in the souls of men; and it was as plain that the casting of him out of the bodies of people confirmed that doctrine, and gave it the setting on; and therefore it cannot be imagined that he should come into such a design; every one knows that Satan is no <i>fool</i>, nor will act so directly against his own interest.</p>
-<p class="tab-1">2. Christ is so <i>wise</i>, that, being engaged in war with him, he will attack his forces wherever he meets them, whether in the bodies or souls of people, <a class="bibleref" title="Mark.3.27" href="/passage/?search=Mark.3.27">Mark 3:27</a>. It is plain, Christ’s design is to <i>enter into the strong man’s house</i>, to take possession of the interest he has in the world, and to <i>spoil his goods</i>, and convert them to his own service; and therefore it is natural to suppose that he will thus <i>bind the strong man</i>, will forbid him to <i>speak</i> when he would, and to <i>stay</i> where he would, and thus show that he has gained a victory over him.</p>
-<p class="tab-1">III. The awful warning Christ gave them to take heed how they spoke such dangerous words as these; however they might make light of them, as only conjectures, and the language of <i>free-thinking</i>, if they persisted in it, it would be of fatal consequence to them; it would be found a sin against the last remedy, and consequently <i>unpardonable</i>; for what could be imagined possible to bring <i>them</i> to repentance for their sin in blaspheming Christ, who would set aside such a <i>strong</i> conviction with such a <i>weak</i> evasion? It is true, the gospel <i>promiseth</i>, because Christ hath <i>purchased</i>, forgiveness for the greatest sins and sinners, <a class="bibleref" title="Mark.3.28" href="/passage/?search=Mark.3.28">Mark 3:28</a>. Many of those who reviled Christ on the cross (which was a <i>blaspheming of the Son of man</i>, aggravated to the highest degree), found mercy, and Christ himself prayed, <i>Father, forgive them</i>; but this was <i>blaspheming the Holy Ghost</i>, for it was by the Holy Spirit that he <i>cast out</i> devils, and they said, It was <i>by the unclean spirit</i>, <a class="bibleref" title="Mark.3.30" href="/passage/?search=Mark.3.30">Mark 3:30</a>. By this method they would outface the conviction of all the gifts of the Holy Ghost after Christ’s ascension, and defeat them all, after which there remained no more proof, and therefore they should <i>never have forgiveness</i>, but were <i>liable to eternal damnation</i>. They were in imminent danger of that everlasting punishment, from which there was <i>no redemption</i>, and in which there was no <i>intermission</i>, no <i>remission</i>.</p>
 <p class="tab-1">Here is, 1. The <i>disrespect</i> which Christ’s <i>kindred, according to the flesh</i>, showed to him, when he was preaching (and they knew very well that he was then in his element); they not only <i>stood without</i>, having no desire to come in, and hear him, but they sent in a message to <i>call him out to them</i> (<a class="bibleref" title="Mark.3.31,Mark.3.32" href="/passage/?search=Mark.3.31,Mark.3.32"><span class="bibleref" title="Mark.3.31">Mark 3:31</span>, <span class="bibleref" title="Mark.3.32">32</span></a>), as if he must leave his work, to hearken to their <i>impertinences</i>; it is probable that they had <i>no business with him</i>, only sent for him on purpose to oblige him to <i>break off</i>, lest he should <i>kill himself</i>. He knew how far his strength would go, and preferred the salvation of souls before his own life, and soon after made it to appear with a witness; it was therefore an <i>idle thing</i> for them, under pretence of his sparing himself, to interrupt him; and it was worse, if really they had business with him, when they knew he preferred his business, as a Saviour, so much before any other business.</p>
 <p class="tab-1">2. The <i>respect</i> which Christ showed to his spiritual kindred upon this occasion. Now, as at other times, he put a <i>comparative neglect</i> upon his mother, which seemed purposely designed to obviate the prevent the extravagant respect which men in aftertimes would be apt to pay her. <i>Our</i> respect ought to be guided and governed by Christ’s; now the virgin Mary, or Christ’s mother, is not equalled with, but postponed to, ordinary believers, on whom Christ here puts a <i>superlative</i> honour. He looked upon those that <i>at about</i> him, and pronounced those of them that not only heard, but did, the will of God, to be to him as <i>his brother, and sister, and mother</i>; as much esteemed, loved, and cared for, as his nearest relations, <a class="bibleref" title="Mark.3.33-Mark.3.35" href="/passage/?search=Mark.3.33-Mark.3.35">Mark 3:33-35</a>. This is a good reason why we should <i>honour those that fear the Lord</i>, and choose them for our people; why we should be not hearers of the word only, but doers of the work, that we may share with the saints in this honour, Surely it is good to be akin to those who are thus nearly allied to Christ, and to have fellowship with those that have fellowship with Christ; and woe to those that hate and persecute Christ’s kindred, that are <i>his bone and his flesh</i>, every one <i>resembling the children of a king</i> (see <a class="bibleref" title="Judg.8.18,Judg.8.19" href="/passage/?search=Judg.8.18,Judg.8.19"><span class="bibleref" title="Judg.8.18">Jdg. 8:18</span>, <span class="bibleref" title="Judg.8.19">19</span></a>); for he will with jealously plead their cause, and avenge their blood.</p>

scraps/Mark_3_31-Mark_3_35.html

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+<p class="tab-1">Here is, 1. The <i>disrespect</i> which Christ’s <i>kindred, according to the flesh</i>, showed to him, when he was preaching (and they knew very well that he was then in his element); they not only <i>stood without</i>, having no desire to come in, and hear him, but they sent in a message to <i>call him out to them</i> (<a class="bibleref" title="Mark.3.31,Mark.3.32" href="/passage/?search=Mark.3.31,Mark.3.32"><span class="bibleref" title="Mark.3.31">Mark 3:31</span>, <span class="bibleref" title="Mark.3.32">32</span></a>), as if he must leave his work, to hearken to their <i>impertinences</i>; it is probable that they had <i>no business with him</i>, only sent for him on purpose to oblige him to <i>break off</i>, lest he should <i>kill himself</i>. He knew how far his strength would go, and preferred the salvation of souls before his own life, and soon after made it to appear with a witness; it was therefore an <i>idle thing</i> for them, under pretence of his sparing himself, to interrupt him; and it was worse, if really they had business with him, when they knew he preferred his business, as a Saviour, so much before any other business.</p>
+<p class="tab-1">2. The <i>respect</i> which Christ showed to his spiritual kindred upon this occasion. Now, as at other times, he put a <i>comparative neglect</i> upon his mother, which seemed purposely designed to obviate the prevent the extravagant respect which men in aftertimes would be apt to pay her. <i>Our</i> respect ought to be guided and governed by Christ’s; now the virgin Mary, or Christ’s mother, is not equalled with, but postponed to, ordinary believers, on whom Christ here puts a <i>superlative</i> honour. He looked upon those that <i>at about</i> him, and pronounced those of them that not only heard, but did, the will of God, to be to him as <i>his brother, and sister, and mother</i>; as much esteemed, loved, and cared for, as his nearest relations, <a class="bibleref" title="Mark.3.33-Mark.3.35" href="/passage/?search=Mark.3.33-Mark.3.35">Mark 3:33-35</a>. This is a good reason why we should <i>honour those that fear the Lord</i>, and choose them for our people; why we should be not hearers of the word only, but doers of the work, that we may share with the saints in this honour, Surely it is good to be akin to those who are thus nearly allied to Christ, and to have fellowship with those that have fellowship with Christ; and woe to those that hate and persecute Christ’s kindred, that are <i>his bone and his flesh</i>, every one <i>resembling the children of a king</i> (see <a class="bibleref" title="Judg.8.18,Judg.8.19" href="/passage/?search=Judg.8.18,Judg.8.19"><span class="bibleref" title="Judg.8.18">Jdg. 8:18</span>, <span class="bibleref" title="Judg.8.19">19</span></a>); for he will with jealously plead their cause, and avenge their blood.</p>

scraps/Mic_2_12-Mic_2_13.html

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+<p class="tab-1">After threatenings of wrath, the chapter here concludes, as is usual in the prophets, with promises of mercy, which were in part fulfilled when the Jews returned out of Babylon, and had their full accomplishment in the kingdom of the Messiah. Their grievances shall be all redressed. 1. Whereas they were dispersed, they shall be brought together again, and shall jointly receive the tokens of God’s favour to them, and shall have communion with each other and comfort in each other (<a class="bibleref" title="Mic.2.12" href="/passage/?search=Mic.2.12">Mic. 2:12</a>): “<i>I will surely assemble, O Jacob! all of thee</i>, all that belong to thee, all that are <i>named of the house of Jacob</i> (<a class="bibleref" title="Mic.2.7" href="/passage/?search=Mic.2.7">Mic. 2:7</a>) that are now expelled your country, <a class="bibleref" title="Mic.2.10" href="/passage/?search=Mic.2.10">Mic. 2:10</a>. I will bring you together again, and not one of you shall be lost, not one of you shall be missing. <i>I will surely gather the remnant of Israel</i>, that remnant that is designed and reserved for salvation; they shall be brought to incorporate in one body. <i>I will put them together as the sheep of Bozrah</i>.” Sheep are inoffensive and sociable creatures; they shall be <i>as the flock in the midst of their fold</i>, where they are safe under the shepherd’s eye and care; and <i>they shall make great noise</i> (as numerous flocks and herds do, with their bleating and lowing) <i>by reason of the multitude of men</i> (for the sheep are <i>men</i>, as the prophet explains this comparison, <a class="bibleref" title="Ezek.34.31" href="/passage/?search=Ezek.34.31">Ezek. 34:31</a>), not by reason of their strifes and contentions, but by reason of their great numbers. This was accomplished when Christ by his gospel gathered together in one <i>all the children of God that were scattered abroad</i>, and united both Jews and Gentiles in one fold, and under one Shepherd, when all the complaint was that the <i>place was too strait</i> for them—that was <i>the noise, by reason of their multitude</i> (<a class="bibleref" title="Isa.49.19,Isa.49.20" href="/passage/?search=Isa.49.19,Isa.49.20"><span class="bibleref" title="Isa.49.19">Isa. 49:19</span>, <span class="bibleref" title="Isa.49.20">20</span></a>), when there were some added to the church from all parts of the world, and all men were drawn to Christ by the attractive power of his cross, which shall be done yet more and more, and perfectly done, when he shall send forth his angels to <i>gather in his elect from the four winds</i>. 2. Whereas God had seemed to desert them, and cast them off, now he will own them, and head them, and help them through all the difficulties that are in the way of their return and deliverance (<a class="bibleref" title="Mic.2.13" href="/passage/?search=Mic.2.13">Mic. 2:13</a>): <i>the breaker has come up before them</i>, to break down all opposition, and clear the road for them; and under his guidance <i>they have broken up, and have passed through the gate</i>, the door of escape out of their captivity, and have <i>gone out by it</i> with courage and resolution, having Omnipotence for their van-guard. <i>Their King shall pass before them</i>, to head them in the way, even Jehovah (he was their king) <i>on the head of them</i>, as he was on the head of the armies of Israel when they followed the pillar of cloud and fire through the wilderness and when he appeared to Joshua as <i>captain of the Lord’s host</i>. Christ is the church’s King; he is Jehovah; he heads them, passes before them, brings them out of the land of their captivity, brings them into the land of their rest. He is the <i>breaker</i>, that broke through them, that rent the veil, and opened the kingdom of heaven to all believers. The learned bishop Pearson applies it to the resurrection of Christ, by which he obtained the power and became the pattern of our resurrection. <i>The breaker has gone up before us</i> out of the grave, and has carried away its gates, as Samson did Gaza’s, bar and all, and by that breach we go out. The learned Dr. Pocock mentions, as the sense which some of the ancient Jews give of it, that the breaker is Elias, and their <i>King</i> the <i>Messiah</i>, the Son of David; and he thinks we may apply it to Christ and his forerunner <i>John the Baptist</i>. John was the breaker; he broke the ice, prepared the way of the Lord by the baptism of repentance; in him the gospel began; from his time <i>the kingdom of heaven suffered violence</i>; and so the Christian church is introduced, with <i>Messiah the Prince</i> before it, on the head of it, going forth <i>conquering and to conquer</i>.</p>

scraps/Mic_2_6-Mic_2_11.html

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 <p class="tab-1">II. Oppressing God’s poor is another sin they are charged with, as before (<a class="bibleref" title="Mic.2.1,Mic.2.2" href="/passage/?search=Mic.2.1,Mic.2.2"><span class="bibleref" title="Mic.2.1">Mic. 2:1</span>, <span class="bibleref" title="Mic.2.2">2</span></a>), for it is a sin doubly hateful and provoking to God. Observe,</p>
 <p class="tab-1">1. How the sin is described, <a class="bibleref" title="Mic.2.8,Mic.2.9" href="/passage/?search=Mic.2.8,Mic.2.9"><span class="bibleref" title="Mic.2.8">Mic. 2:8</span>, <span class="bibleref" title="Mic.2.9">9</span></a>. When they contemned God’s prophets and opposed them they broke out into all other wickedness; what bonds will hold those that have no reverence for God’s word? Those who formerly rose up against the enemies of the nation, in defence of their country and therein behaved themselves bravely, now of late <i>rose up as enemies of the nation</i>, and, instead of defending it, destroyed it, and did it more mischief (as usually such vipers in the bowels of a state do) than a foreign enemy could do. They made a prey of men, women, and children, (1.) Of men, that were travelling on the way, that <i>pass by securely as men averse from war</i>, that were far from any bad designs, but went peaceably about their lawful occasions; those they set upon, as if they had been dangerous obnoxious people, and <i>pulled off the robe with the garment from them</i>, that is, they stripped them both of the upper and the inner garment, took away <i>their cloak</i>, and would have <i>their coat also</i>; thus barbarously did they use those that were quiet in the land, who, being harmless, were fearless, and so the more easily make a prey of. (2.) Of women, whose sex should have been their protection (<a class="bibleref" title="Mic.2.9" href="/passage/?search=Mic.2.9">Mic. 2:9</a>): <i>The women of my people have you cast out from their pleasant houses. They devoured widows’ houses</i> (<a class="bibleref" title="Matt.23.14" href="/passage/?search=Matt.23.14">Matt. 23:14</a>), and so turned them out of the possession of them, because they were pleasant houses, and such as they had a mind for. It was inhuman to deal thus barbarously with women; but that which especially aggravated it was that they were the women of <i>God’s people</i>, whom they knew to be under his protection. (3.) Of children, whose age entitles them to a tender usage: <i>From their children have you taken away my glory for ever</i>. It was the glory of the Israelites’ children that they were free, but they enslaved them—that they were born in God’s house, and had a right to the privileges of it, but they sold them to strangers, sent them into idolatrous countries, where they were deprived for ever of that glory; at least the oppressors designed their captivity should be perpetual. Note, The righteous God will certainly reckon for injuries done to the widows and fatherless, who, being helpless and friendless, cannot otherwise expect to be righted.</p>
 <p class="tab-1">2. What the sentence is that is passed upon them for it (<a class="bibleref" title="Mic.2.10" href="/passage/?search=Mic.2.10">Mic. 2:10</a>): “<i>Arise ye, and depart</i>; prepare to quit this land, for you shall be forced out of it, as you have forced the women and children of my people out of their possessions; it is not, it shall not, be your rest, as it was intended that Canaan should be, <a class="bibleref" title="Ps.95.11" href="/passage/?search=Ps.95.11">Ps. 95:11</a>. You shall have neither contentment nor continuance in it, <i>because it is polluted</i> by your wickedness.” Sin is defiling to a land, and sinners cannot expect to rest in a land which they have polluted, but is will spew them out, as this land spewed out the Canaanites of old when they had polluted it with their abominations, <a class="bibleref" title="Lev.18.27,Lev.18.28" href="/passage/?search=Lev.18.27,Lev.18.28"><span class="bibleref" title="Lev.18.27">Lev. 18:27</span>, <span class="bibleref" title="Lev.18.28">28</span></a>. “Nay, you shall not only be obliged to depart out of this land, but <i>it shall destroy you even with a sore destruction</i>; you shall either be turned out of it or (which is all one) you shall be ruined in it.” We may apply this to our state in this present world; it is polluted; there is a great deal of <i>corruption in the world, through lust</i>, and therefore we should <i>arise, and depart out of it</i>, keep at a distance from the corruption that is in it, and <i>keep ourselves unspotted</i> from it. It <i>is not our rest</i>; it was never intended to be so; it was designed for our passage, but not for our portion—our inn, but not our home. Here <i>we have no continuing city</i>; let us therefore <i>arise and depart</i>; let us sit loose to it and live above it, and think of leaving it and seek a continuing city above.</p>
-<p class="tab-1">After threatenings of wrath, the chapter here concludes, as is usual in the prophets, with promises of mercy, which were in part fulfilled when the Jews returned out of Babylon, and had their full accomplishment in the kingdom of the Messiah. Their grievances shall be all redressed. 1. Whereas they were dispersed, they shall be brought together again, and shall jointly receive the tokens of God’s favour to them, and shall have communion with each other and comfort in each other (<a class="bibleref" title="Mic.2.12" href="/passage/?search=Mic.2.12">Mic. 2:12</a>): “<i>I will surely assemble, O Jacob! all of thee</i>, all that belong to thee, all that are <i>named of the house of Jacob</i> (<a class="bibleref" title="Mic.2.7" href="/passage/?search=Mic.2.7">Mic. 2:7</a>) that are now expelled your country, <a class="bibleref" title="Mic.2.10" href="/passage/?search=Mic.2.10">Mic. 2:10</a>. I will bring you together again, and not one of you shall be lost, not one of you shall be missing. <i>I will surely gather the remnant of Israel</i>, that remnant that is designed and reserved for salvation; they shall be brought to incorporate in one body. <i>I will put them together as the sheep of Bozrah</i>.” Sheep are inoffensive and sociable creatures; they shall be <i>as the flock in the midst of their fold</i>, where they are safe under the shepherd’s eye and care; and <i>they shall make great noise</i> (as numerous flocks and herds do, with their bleating and lowing) <i>by reason of the multitude of men</i> (for the sheep are <i>men</i>, as the prophet explains this comparison, <a class="bibleref" title="Ezek.34.31" href="/passage/?search=Ezek.34.31">Ezek. 34:31</a>), not by reason of their strifes and contentions, but by reason of their great numbers. This was accomplished when Christ by his gospel gathered together in one <i>all the children of God that were scattered abroad</i>, and united both Jews and Gentiles in one fold, and under one Shepherd, when all the complaint was that the <i>place was too strait</i> for them—that was <i>the noise, by reason of their multitude</i> (<a class="bibleref" title="Isa.49.19,Isa.49.20" href="/passage/?search=Isa.49.19,Isa.49.20"><span class="bibleref" title="Isa.49.19">Isa. 49:19</span>, <span class="bibleref" title="Isa.49.20">20</span></a>), when there were some added to the church from all parts of the world, and all men were drawn to Christ by the attractive power of his cross, which shall be done yet more and more, and perfectly done, when he shall send forth his angels to <i>gather in his elect from the four winds</i>. 2. Whereas God had seemed to desert them, and cast them off, now he will own them, and head them, and help them through all the difficulties that are in the way of their return and deliverance (<a class="bibleref" title="Mic.2.13" href="/passage/?search=Mic.2.13">Mic. 2:13</a>): <i>the breaker has come up before them</i>, to break down all opposition, and clear the road for them; and under his guidance <i>they have broken up, and have passed through the gate</i>, the door of escape out of their captivity, and have <i>gone out by it</i> with courage and resolution, having Omnipotence for their van-guard. <i>Their King shall pass before them</i>, to head them in the way, even Jehovah (he was their king) <i>on the head of them</i>, as he was on the head of the armies of Israel when they followed the pillar of cloud and fire through the wilderness and when he appeared to Joshua as <i>captain of the Lord’s host</i>. Christ is the church’s King; he is Jehovah; he heads them, passes before them, brings them out of the land of their captivity, brings them into the land of their rest. He is the <i>breaker</i>, that broke through them, that rent the veil, and opened the kingdom of heaven to all believers. The learned bishop Pearson applies it to the resurrection of Christ, by which he obtained the power and became the pattern of our resurrection. <i>The breaker has gone up before us</i> out of the grave, and has carried away its gates, as Samson did Gaza’s, bar and all, and by that breach we go out. The learned Dr. Pocock mentions, as the sense which some of the ancient Jews give of it, that the breaker is Elias, and their <i>King</i> the <i>Messiah</i>, the Son of David; and he thinks we may apply it to Christ and his forerunner <i>John the Baptist</i>. John was the breaker; he broke the ice, prepared the way of the Lord by the baptism of repentance; in him the gospel began; from his time <i>the kingdom of heaven suffered violence</i>; and so the Christian church is introduced, with <i>Messiah the Prince</i> before it, on the head of it, going forth <i>conquering and to conquer</i>.</p>

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+<p class="tab-1">Christ and his spouse are here parting for a while; she must stay below <i>in the gardens</i> on earth, where she has work to do for him; he must remove to <i>the mountains of spices</i> in heaven, where he has business to attend for her, as <i>an advocate with the Father</i>. Now observe with what mutual endearments they part.</p>
+<p class="tab-1">I. He desires to hear often from her. She is ready at her pen; she must be sure to write to him; she knows how to direct (<a class="bibleref" title="Song.8.13" href="/passage/?search=Song.8.13">Song 8:13</a>): “<i>Thou that</i>, for the present, <i>dwellest in the gardens</i>, dressing and keeping them till thou remove from the garden below to the paradise above—<i>thou</i>, O believer! whoever thou art, <i>that dwellest in the gardens</i> of solemn ordinances, <i>in the gardens</i> of church-fellowship and communion, <i>the companions</i> are so happy as to hear <i>thy voice, cause me to hear it</i> too.” Observe, 1. Christ’s friends should keep a good correspondence one with another, and, as dear companions, speak often to one another (<a class="bibleref" title="Mal.3.16" href="/passage/?search=Mal.3.16">Mal. 3:16</a>) and hearken to one another’s voice; they should edify, encourage, and respect one another. They are companions in the kingdom and patience of Christ, and therefore, as fellow-travellers, should keep up mutual freedom, and not be shy of, nor strange to, one another. <i>The communion of saints</i> is an article of our covenant, as well as an article of our creed, <i>to exhort one another daily</i>, and be glad to be exhorted by another. <i>Hearken to the voice</i> of the church, as far as it agrees with the voice of Christ; his companions will do so. 2. In the midst of our communion with one another we must not neglect our communion with Christ, but let him see our countenance and hear our voice; he here bespeaks it: “<i>The companions hearken to thy voice</i>; it is a pleasure to them; <i>cause me to hear it</i>. Thou makest thy complaints to them when any thing grieves thee; why does thou not bring them to me, and let me hear them? Thou art free with them; be as free with me; pour out thy heart to me.” Thus Christ, when he left his disciples, ordered them to send to him upon every occasion. <i>Ask, and you shall receive</i>. Note, Christ not only accepts and answers, but even courts his people’s prayers, not reckoning them a trouble to him, but an honour and a <i>delight</i>, <a class="bibleref" title="Prov.15.8" href="/passage/?search=Prov.15.8">Prov. 15:8</a>. We <i>cause him to hear</i> our prayers when we not only pray, but wrestle and strive in prayer. He loves to be pressingly importuned, which is not the manner of men. Some read it, “<i>Cause me to be heard</i>; thou hast often an opportunity of speaking to thy companions, and they hearken to what thou sayest; speak of me to them; let my name be heard among them; let me be the subject of thy discourse.” “One word of Christ” (as archbishop Usher used to say) “before you part.” No subject is more becoming, or should be more pleasing.</p>
+<p class="tab-1">II. She desires his speedy return to her (<a class="bibleref" title="Song.8.14" href="/passage/?search=Song.8.14">Song 8:14</a>): <i>Make haste, my beloved</i>, to come again, and receive me to thyself; <i>be thou like a roe, or a young hart, upon the mountains of spices</i>; let no time be lost; it is pleasant dwelling here <i>in the gardens, but to depart, and be with</i> thee, <i>is far better</i>; that therefore is what I wish, and wait, and long for. <i>Even so, come, Lord Jesus, come quickly</i>. Observe, 1. Though Jesus Christ be now retired, he will return. The heavens, those high <i>mountains of</i> sweet <i>spices</i>, must <i>contain him till the times of refreshing shall come</i>; and those times will come, <i>when every eye shall see him</i>, in all the pomp and power of the upper and better world, the mystery of God being finished and the mystical body completed. 2. True believers, as they are looking for, so they are hastening to, the coming of that <i>day of the Lord</i>, not that they would have him make more haste than good speed, but that the intermediate counsels may all be fulfilled, and then that the end may come—the sooner the better. Not that they think him <i>slack concerning his promise, as some men count slackness</i>, but thus they express the strength of their affections to him and the vastness of their expectations from him when he comes again. 3. Those only that can in sincerity call Christ their <i>beloved</i>, their <i>best beloved</i>, can, upon good grounds, desire him to hasten his second coming. As for those whose hearts go a whoring after the world, and who set their affections on the things of the earth, they cannot love his appearing, but dread it rather, because then the earth, and all the things of it which they have chosen for their portion, will be burnt up. But those that truly love Christ long for his second coming, because it will be the crown both of his glory and their bliss. 4. The comfort and satisfaction which we sometimes have in communion with God in grace here should make us breathe the more earnestly after the immediate vision and complete fruition of him in the kingdom of glory. The spouse, after an endearing conference with her beloved, finding it must break off, concludes with this affectionate request for the perfecting and perpetuating of this happiness in the future state. The clusters of grapes that meet us in this wilderness should make us long for the full vintage in Canaan. If a day in his courts be so sweet, what then will an eternity within the veil be! If this be heaven, O that I were there! 5. It is good to conclude our devotions with a joyful expectation of the glory to be revealed, and holy humble breathings towards it. We should not part but with the prospect of meeting again. It is good to conclude every sabbath with thoughts of the everlasting sabbath, which shall have no night at the end of it, nor any week-day to come after it. It is good to conclude every sacrament with thoughts of the everlasting feast, when we shall sit down with Christ at his table in his kingdom, to rise no more, and drink of the wine new there, and to break up every religious assembly in hopes of <i>the general assembly of the church of the first-born</i>, when time and days shall be no more: Let the blessed Jesus hasten that blessed day. <i>Why are his chariot-wheels so long a coming? Why tarry the wheels of his chariots</i>?</p>

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 <p class="tab-1">2. Christ soon determines what to do in this case, and his spouse agrees with him in it (<a class="bibleref" title="Song.8.9" href="/passage/?search=Song.8.9">Song 8:9</a>): “<i>If she be a wall</i>, if the good work be once begun with the Gentiles, with the souls that are to be called in, if the <i>little sister, when she shall be spoken for</i> by the gospel, will but receive the word, and build herself upon Christ the foundation, and frame her doings to turn to the Lord, as the wall is in order to the house, <i>we will build upon her a palace of silver</i>, or build her up into such a palace; we will carry on the good work that is begun, till the wall become a palace, the wall of stone a palace of silver,” which goes beyond the boast of Augustus Caesar, that what he found brick he left marble. This <i>little sister</i>, when once she is joined to the Lord, shall be made to <i>grow into a holy temple, a habitation of God through the Spirit</i>, <a class="bibleref" title="Eph.2.21,Eph.2.22" href="/passage/?search=Eph.2.21,Eph.2.22"><span class="bibleref" title="Eph.2.21">Eph. 2:21</span>, <span class="bibleref" title="Eph.2.22">22</span></a>. <i>If she be a door</i>, when this palace comes to be finished, and the doors of this wall set up, which was the last thing done (<a class="bibleref" title="Neh.7.1" href="/passage/?search=Neh.7.1">Neh. 7:1</a>), then <i>we will enclose here with boards of cedar</i>; we will carefully and effectually protect her, that she shall receive no damage. <i>We will</i> do it; Father, Son, and Holy Ghost, all concur in contriving, carrying on, and crowning, the blessed work when the time comes. Whatever is wanting shall be set in order, and the work of faith shall be fulfilled with power. Though the beginnings of grace be small, the latter end shall greatly increase. The church is in care concerning those that are yet uncalled. “Let me alone,” says Christ; “I will do all that which is necessary to be done for them. Trust me with it.”</p>
 <p class="tab-1">3. The spouse takes this occasion to acknowledge with thankfulness his kindness to her, <a class="bibleref" title="Song.8.10" href="/passage/?search=Song.8.10">Song 8:10</a>. She is very willing to trust him with her <i>little sister</i>, for she herself had had great experience of his grace, and, for her part, she owed her all to him: <i>I am a wall, and my breasts like towers</i>. This she speaks, not as upbraiding her little sister that had no breasts, but comforting her concerning her, that he who had made her what she was, who had built her up upon himself and made her to grow up to maturity, could and would do the same kindness for those whose case she bore upon her heart. <i>Then was I in his eyes as one that found favour</i>. See, (1.) What she values herself upon, her having found favour in the eyes of Jesus Christ. Those are happy, truly happy, and for ever so, that have the favour of God and are accepted of him. (2.) How she ascribes the good work of God in her to the good-will of God towards her: “He has <i>made me a wall and my breasts as towers</i>, and then, in that instance more than in any thing, I experienced his love to me.” <i>Hail, thou that art highly favoured</i>, for in thee Christ is formed. (3.) What pleasure God takes in the work of his own hands. When we are made as a <i>wall</i>, as a <i>brazen wall</i> (<a class="bibleref" title="Jer.1.18,Jer.15.20" href="/passage/?search=Jer.1.18,Jer.15.20"><span class="bibleref" title="Jer.1.18">Jer. 1:18</span>; <span class="bibleref" title="Jer.15.20">15:20</span></a>), that stands firmly against <i>the blast of the terrible ones</i> (<a class="bibleref" title="Isa.25.4" href="/passage/?search=Isa.25.4">Isa. 25:4</a>), then God takes delight in us to do us good. (4.) With what joy and triumph we ought to speak of God’s grace towards us, and with what satisfaction we should look back upon the special times and seasons when <i>we were in his eyes as those that find favour</i>; these were days never to be forgotten.</p>
 <p class="tab-1">II. They are here consulting about <i>a vineyard</i> they had in the country, the church of Christ on earth considered under the notion of <i>a vineyard</i> (<a class="bibleref" title="Song.8.11,Song.8.12" href="/passage/?search=Song.8.11,Song.8.12"><span class="bibleref" title="Song.8.11">Song 8:11</span>, <span class="bibleref" title="Song.8.12">12</span></a>): <i>Solomon had a vineyard at Baal-hamon</i>, had a kingdom in the possession of a multitude, a numerous people. As he was a type of Christ, so his vineyard was a type of the church of Christ. Our Saviour has given us a key to these verses in the parable of the vineyard let out to the unthankful husbandmen, <a class="bibleref" title="Matt.21.33" href="/passage/?search=Matt.21.33">Matt. 21:33</a>. The bargain was that, every one of the tenants having so much of the vineyard assigned him as would contain 1000 vines, he was to pay the annual rent of 1000 <i>pieces of silver</i>; for we read (<a class="bibleref" title="Isa.7.23" href="/passage/?search=Isa.7.23">Isa. 7:23</a>) that in a fruitful soil there were 1000 <i>vines at</i> 1000 <i>silverlings</i>. Observe, 1. Christ’s church is his vineyard, a pleasant and peculiar place, privileged with many honours; he delights to walk in it, as a man in his vineyard, and is pleased with its fruits. 2. He has entrusted each of us with his vineyard, as <i>keepers</i> of it. The privileges of the church are that good thing which he has committed to us, to be kept as a sacred trust. The service of the church is to be our business, according as our capacity is. <i>Son, go work to-day in my vineyard</i>. Adam, in innocency, was <i>to dress the garden, and to keep it</i>. 3. He expects rent from those that are employed in his vineyard and entrusted with it. <i>He comes, seeking fruit</i>, and requires gospel-duty of all those that enjoy gospel-privileges. Every one, of what rank or degree soever, must bring glory and honour to Christ, and do some service to the interest of his kingdom in the world, in consideration of what benefit and advantage they enjoy by their share of the privileges of the vineyard. 4. Though Christ has <i>let out his vineyard to keepers</i>, yet still it is his, and he has his eye always upon it for good; for, if he did not watch over it <i>night and day</i> (<a class="bibleref" title="Isa.27.1,Isa.27.2" href="/passage/?search=Isa.27.1,Isa.27.2"><span class="bibleref" title="Isa.27.1">Isa. 27:1</span>, <span class="bibleref" title="Isa.27.2">2</span></a>), <i>the watchmen</i>, to whom he has let it out, would keep it <i>but in vain</i>, <a class="bibleref" title="Ps.127.1" href="/passage/?search=Ps.127.1">Ps. 127:1</a>. Some take these for Christ’s words (<a class="bibleref" title="Song.8.12" href="/passage/?search=Song.8.12">Song 8:12</a>): <i>My vineyard, which is mine, is before me</i>; and they observe how he dwells upon his property in it: It is <i>my vineyard, which is mine</i>; so dear is his church to him, it is <i>his own in the world</i> (<a class="bibleref" title="John.13.1" href="/passage/?search=John.13.1">John 13:1</a>), and therefore he will always have it under his protection; it is his own, and he will look after it. 5. The church, that enjoys the privileges of the vineyard, must have them always before her. The keeping of the vineyard requires constant care and diligence. They are rather the words of the spouse: <i>My vineyard, which is mine, is before me</i>. She has lamented her fault and folly in not keeping her <i>own vineyard</i> (<a class="bibleref" title="Song.1.6" href="/passage/?search=Song.1.6">Song 1:6</a>), but now she resolves to reform. Our hearts are our vineyards, which we must <i>keep with all diligence</i>; and therefore we must have a watchful jealous eye upon them at all times. 6. Our great care must be to pay our rent for what we hold of Christ’s vineyard, and to see that we do not go behind-hand, nor disappoint the messengers he sends to <i>receive the fruits</i> (<a class="bibleref" title="Matt.21.34" href="/passage/?search=Matt.21.34">Matt. 21:34</a>): <i>Thou, O Solomon! must have</i> 1000, and shalt have. The main of the profits belong to Christ; to him and his praise all our fruits must be dedicated. 7. If we be careful to give Christ the praise of our church-privileges, we may then take to ourselves the comfort and benefit of them. If the owner of the vineyard have had his due, the keepers of it shall be well paid for their cares and pains; they shall have 200, which sum, no doubt, was looked upon as a good profit. Those that work for Christ are working for themselves, and shall be unspeakable gainers by it.</p>
-<p class="tab-1">Christ and his spouse are here parting for a while; she must stay below <i>in the gardens</i> on earth, where she has work to do for him; he must remove to <i>the mountains of spices</i> in heaven, where he has business to attend for her, as <i>an advocate with the Father</i>. Now observe with what mutual endearments they part.</p>
-<p class="tab-1">I. He desires to hear often from her. She is ready at her pen; she must be sure to write to him; she knows how to direct (<a class="bibleref" title="Song.8.13" href="/passage/?search=Song.8.13">Song 8:13</a>): “<i>Thou that</i>, for the present, <i>dwellest in the gardens</i>, dressing and keeping them till thou remove from the garden below to the paradise above—<i>thou</i>, O believer! whoever thou art, <i>that dwellest in the gardens</i> of solemn ordinances, <i>in the gardens</i> of church-fellowship and communion, <i>the companions</i> are so happy as to hear <i>thy voice, cause me to hear it</i> too.” Observe, 1. Christ’s friends should keep a good correspondence one with another, and, as dear companions, speak often to one another (<a class="bibleref" title="Mal.3.16" href="/passage/?search=Mal.3.16">Mal. 3:16</a>) and hearken to one another’s voice; they should edify, encourage, and respect one another. They are companions in the kingdom and patience of Christ, and therefore, as fellow-travellers, should keep up mutual freedom, and not be shy of, nor strange to, one another. <i>The communion of saints</i> is an article of our covenant, as well as an article of our creed, <i>to exhort one another daily</i>, and be glad to be exhorted by another. <i>Hearken to the voice</i> of the church, as far as it agrees with the voice of Christ; his companions will do so. 2. In the midst of our communion with one another we must not neglect our communion with Christ, but let him see our countenance and hear our voice; he here bespeaks it: “<i>The companions hearken to thy voice</i>; it is a pleasure to them; <i>cause me to hear it</i>. Thou makest thy complaints to them when any thing grieves thee; why does thou not bring them to me, and let me hear them? Thou art free with them; be as free with me; pour out thy heart to me.” Thus Christ, when he left his disciples, ordered them to send to him upon every occasion. <i>Ask, and you shall receive</i>. Note, Christ not only accepts and answers, but even courts his people’s prayers, not reckoning them a trouble to him, but an honour and a <i>delight</i>, <a class="bibleref" title="Prov.15.8" href="/passage/?search=Prov.15.8">Prov. 15:8</a>. We <i>cause him to hear</i> our prayers when we not only pray, but wrestle and strive in prayer. He loves to be pressingly importuned, which is not the manner of men. Some read it, “<i>Cause me to be heard</i>; thou hast often an opportunity of speaking to thy companions, and they hearken to what thou sayest; speak of me to them; let my name be heard among them; let me be the subject of thy discourse.” “One word of Christ” (as archbishop Usher used to say) “before you part.” No subject is more becoming, or should be more pleasing.</p>
-<p class="tab-1">II. She desires his speedy return to her (<a class="bibleref" title="Song.8.14" href="/passage/?search=Song.8.14">Song 8:14</a>): <i>Make haste, my beloved</i>, to come again, and receive me to thyself; <i>be thou like a roe, or a young hart, upon the mountains of spices</i>; let no time be lost; it is pleasant dwelling here <i>in the gardens, but to depart, and be with</i> thee, <i>is far better</i>; that therefore is what I wish, and wait, and long for. <i>Even so, come, Lord Jesus, come quickly</i>. Observe, 1. Though Jesus Christ be now retired, he will return. The heavens, those high <i>mountains of</i> sweet <i>spices</i>, must <i>contain him till the times of refreshing shall come</i>; and those times will come, <i>when every eye shall see him</i>, in all the pomp and power of the upper and better world, the mystery of God being finished and the mystical body completed. 2. True believers, as they are looking for, so they are hastening to, the coming of that <i>day of the Lord</i>, not that they would have him make more haste than good speed, but that the intermediate counsels may all be fulfilled, and then that the end may come—the sooner the better. Not that they think him <i>slack concerning his promise, as some men count slackness</i>, but thus they express the strength of their affections to him and the vastness of their expectations from him when he comes again. 3. Those only that can in sincerity call Christ their <i>beloved</i>, their <i>best beloved</i>, can, upon good grounds, desire him to hasten his second coming. As for those whose hearts go a whoring after the world, and who set their affections on the things of the earth, they cannot love his appearing, but dread it rather, because then the earth, and all the things of it which they have chosen for their portion, will be burnt up. But those that truly love Christ long for his second coming, because it will be the crown both of his glory and their bliss. 4. The comfort and satisfaction which we sometimes have in communion with God in grace here should make us breathe the more earnestly after the immediate vision and complete fruition of him in the kingdom of glory. The spouse, after an endearing conference with her beloved, finding it must break off, concludes with this affectionate request for the perfecting and perpetuating of this happiness in the future state. The clusters of grapes that meet us in this wilderness should make us long for the full vintage in Canaan. If a day in his courts be so sweet, what then will an eternity within the veil be! If this be heaven, O that I were there! 5. It is good to conclude our devotions with a joyful expectation of the glory to be revealed, and holy humble breathings towards it. We should not part but with the prospect of meeting again. It is good to conclude every sabbath with thoughts of the everlasting sabbath, which shall have no night at the end of it, nor any week-day to come after it. It is good to conclude every sacrament with thoughts of the everlasting feast, when we shall sit down with Christ at his table in his kingdom, to rise no more, and drink of the wine new there, and to break up every religious assembly in hopes of <i>the general assembly of the church of the first-born</i>, when time and days shall be no more: Let the blessed Jesus hasten that blessed day. <i>Why are his chariot-wheels so long a coming? Why tarry the wheels of his chariots</i>?</p>